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While ordination of women has been approved in many denominations, it is a very controversial and divisive topic. Ordination is the process by which people are consecrated by a Christian denomination, that is, set apart as clergy to perform various religious rites and ceremonies such as celebrating the sacraments. The process and ceremonies of ...
In contrast to the ordination of women to the Catholic priesthood, the ordination of women to the diaconate is being actively discussed by Catholic scholars, [54] and theologians, as well as senior clergy. The historical evidence points to women serving in ordained roles from its earliest days in both the Western Church as well as the Eastern ...
The inspired speech of divining women, however, was interpreted by male priests; a woman might be a mantic (mantis) who became the mouthpiece of a deity through possession, but the "prophecy of interpretation" required specialized knowledge and was considered a rational process suited only to a male '"prophet" (prophētēs).
A recent Pew Research Poll of US Catholics showed 64% of respondents support ordaining women as priests. Judy Russell: Catholics pray for vocations while women still await ordination Skip to main ...
"The need for women deacons is present in the life of the ministry of the Church. Women already serve in diaconal positions in the parish; visiting the homebound and hospitalized, catechizing the youth, aiding the poor with programs that provide food and clothing, caring for the church building and arranging for liturgies."
Despite discussion of women's ordination in the initial listening phases of the snyod process, Tropeano said it was removed from documents preparing for the October conference and appears to be ...
Vocational discernment is the process by which men and women in the Catholic Church discern, or recognize, their vocation in the church and the world. The vocations are the life of a layperson in the world, either married or single, the ordained life of bishops, priests, and deacons, and consecrated religious life.
Consequently, the theological arguments for and against the ordination of women as elders were identical to those concerning women ministers, and the two debates ran in parallel and were settled more or less simultaneously. The General Assembly changed its legislation to allow the ordination of women as elders in 1966 and as ministers in 1968. [3]